Thera 71.1: Vangisa
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(264):Vangisa Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter XXI. Poems of Seventy-One Verses Called also 'The Great Nipāta' =264. Vaŋgīsa= Reborn in this Buddha-age at Sāvatthī in a brahmin(priest) family, he was named Vaŋgīsa, and was taught the three Vedas. And he won favour as a teacher by tapping on skulls with his finger-nail, and discovering by that where their former occupants were reborn.1 The brahmins(priests) saw in this a means of gain, and taking Vaŋgīsa, toured about in villages, townships and royal residences. And for three years Vaŋgīsa, had skulls brought to him and divined. Persuading the people to believe in him, he won fees of 100 and even 1000 (? kahāpaṇas). And the brahmins(priests) took him about wherever they chose to go. Now he heard of the Lord(Buddha)'s virtues, and wished to visit him, but the brahmins(priests) objected, saying: 'Gotama(Buddha) the monk will pervert you by his craftiness.'2 But Vaŋgīsa heeded them not and went, seating himself at one side. The Lord(Buddha) seeing him asked: 'Vaŋgīsa,, do you know any art or craft?' 'Yes, Lord Gotama(Buddha), I know the skull-spell. By that, tapping 396 on a skull with my finger-nail, have I, for three years past ascertained where rebirth has taken place.' The Lord(Buddha) let him be shown the skulls of individuals reborn in hell, as man, as god, and of one who had passed utterly away. Divining concerning all but the last, of that he could make nothing. Then the Lord(Buddha): 'Is your art not able? , Vaŋgīsa?' 'Let me make quite sure, said Vaŋgīsa, and he turned it round again and again till the sweat stood on his brow - for how will he know the going of the arahant? And he stood there silent and shamed. 'Are you tired, Vaŋgīsa?' yes, Lord Gotama(Buddha), I cannot find out where this one has been reborn. If you know, tell it.' 'Vaŋgīsa, both this I know, and I know more than this: ---- He who of every creature knows well From where they decease and where they come to be, Enlightened, well come, freed from every bond: - Him call I brahmin(sage). Whose destiny nor angel, god, nor man Did know, the arahant(enlightened), sane and immune: - Him call I brahmin(sage).'3 ---- Then said Vaŋgīsa: 'Well then, Lord Gotama(Buddha), give me this hidden wisdom.' And doing obeisance, he seated himself as the Lord(Buddha)'s pupil. But the Lord(Buddha) said: 'Let us give you the marks of a monk.' Then Vaŋgīsa thought: 'I must at all costs learn this spell.' And he said to his fellow-brahmins(priests) : 'Do not think it amiss if I take ordination(monkhood). When I have learned this spell, I shall be first in all India, and that will bring good fortune.' So he asked for initiation into monkhood, and the Exalted One(Buddha) commanded Nigrodhakappa Thera, who stood near, to initiate Vaŋgīsa into monkhood. The Thera did so, and then saying: 'You must first learn the accessories of the spell,' gave him the exercise of the thirty-two constituents of the body,4 and one on insight. Rehearsing the former, he established the latter faculty. And when brahmins(priests) came to ask whether he had acquired the art, he replied: 'What art-acquiring? You leave from here; I have no more to do with you.' The brahmins(priests) said: 'There! he too has got into the power of Gotama(Buddha) the monk, perverted by craftiness. What have we to do with you as teacher?' And they went away. But Vaŋgīsa realized arahantship(enlightenment). As arahant(enlightened), he went to the Lord(Buddha)'s presence and magnified him in scores of verses, comparing him to the moon, the sun, space, ocean, mountains, the lion, the elephant. Him the Lord(Buddha), seated in conclave, pronounced foremost in facility of speech.5 But what he said in verse, both before and after he became arahant(enlightened), was collected and recorded by Ānanda and the other Theras at the Council as follows: ---- I. Spoken when a novice, after having been affected by the sight of many brightly colored dressed women, who had approached the Vihāra(monastery), a feeling which he suppressed:6 ---- 1209 Nikkhantaɱ vata maɱ santaɱ agārasmānagāriyaɱ|| Vitakkā upadhāvanti pagabbhā kaṇha to ime.|| || 1210 Uggaputtā mahissāsā sikkhitā daḷhadhammino|| Samantā parikimeyyuɱ sahassaɱ apalāyinaɱ.|| || 1211 Sace'pi ettakā bhiyyo āgamissanti itthiyo|| Neva maɱ byādhayissanti dhamme samhi patiṭṭhitaɱ.|| || 1212 Sakkhīhi me sutaɱ etaɱ buddhassādiccabandhuno|| Nibbānagamanaɱ maggaɱ tattha me nirato mano.|| || 1213 Evaɱ ce maɱ viharantaɱ pāpima upagacchasi|| Tathā maccu karissāmi na me maggampi dakkhasi.|| || ---- 1209 Alas! that now when I am gone from home Into the homeless life, these graceless thoughts Sprung from the dark should move away from my mind.7 1210 Were highborn warriors, mighty archers, trained In champion bow-craft, such as never flee, To scatter thousand arrows round about. ... 1211 But women! Well, far more than those may come, Yet shall they never wreck my peace of mind, Firmly established in the truths I stand.8 398 1212 For even in his presence9 have I heard The Buddha of the Sun's high lineage tell10 About the Path that to Nibbāna goes; And there the love of all my heart is given. 1213 Now that I always in such mood to be with, Do you think, vile one, you can draw near to me? Then will I do the like, O Death, and you Will never discover which the way I take.11 ---- II. Spoken when suppressing his own feelings, aversion, and bo forth: ---- 1214 Aratiɱ ratiɱ ca pahāya sabbaso gehesitaɱ ca vitakkaɱ|| Vanathaɱ na kareyya kuhiñci nibbanatho avanatho sa bhikkhu.|| || 1215 Yamidha paṭhaviɱ ca vehāsaɱ rūpagataɱ jagatogadhaɱ kiñci|| Parijīyati sabbamaniccaɱ evaɱ samecca caranti mutattā.|| || 1216 Upadhīsu janā gadhitāse diṭṭhe sute paṭighe ca mute ca|| Ettha vinodaya chandamanejo yo hettha na lippati muni tamāhu.|| || 1217 Aṭṭha saṭṭhisitā savitakkā puthujjanatāyaɱ11 sadhammā niviṭṭhā|| Na ca vaggagatassa kuhiñci no pana duṭṭhullagāhī sa bhikkhu.|| || 1218 Dabbo cirarattasamāhito akuhako nipako apihālu,|| Santaɱ padaɱ ajjhagamā muni paṭicca parinibbuto kaŋkhati kālaɱ.|| || ---- 1214 I who have given up dislikes and likings In all that stirs the lay imagination, May not make anywhere a place for lusting. He who from jungly vice12 has gained the open, From lusting free, it is he is truly Bhikkhu. 1215 All things of visible shape here on earth living, Or in the upper air that's based on earth,13 Transient is all, and all away is wearing: - Thus understanding they who think do walk.14 1216 In all that makes for life15 the folk cleave ever16 To what is seen and heard and touched17 and thought. 399 Who here, desires suppressing, unaffected, Adhers nowhere, him wise call Saint. 1217 Who cleave to views mistaken eight and sixty,18 Their nature of the common average sort, They are fixed in courses evil and unrighteous.19 But whosoever to no sect Whatever did go, Nor clutchs at blown straws vain opinion,20 A genuine bhikkhu(monk) he all men may know. 1218 Fully endowed,21 long since of self the Lord(Buddha), Candid yet wise, and free from craving's power, A Saint, the way of peace he has attained; Serene and cool, awaits his final hour. ---- III Spoken when suppressing his own behaviour in connection with his facility of speech: ---- 1219 Mānaɱ pajahassu gotama manapathaɱ ca jahassu asesaɱ|| Mānapathamhi sa mucchito vippaṭisārī huvā cirarattaɱ.|| || 1220 Makkhena makkhitā pajā mānahatā nirayaɱ papatanti|| Socanti janā cirarattaɱ mānahatā nirayaɱ upapannā.|| || 1221 Na hi socati bhikkhu kadāci maggajino sammā paṭipanno|| Kittiɱ ca sukhaɱ cānubhoti dhammadaso' ti tamāhu tathattaɱ.|| || 1222 Tasmā akhilo padhānavā nīvaraṇāni pahāya visuddho|| Mānaɱ ca pahāya asesaɱ vijjāyantakaro samitāvī.|| || ---- 1219 Renounce conceit, you, Gotama's(Buddha) disciple!22 Wholly from path of pride remove your foot. Since with that path some time infatuated, Long before to-day you truly did repent. 1220 By self-deceit deceived this generation, Destroyed by vanity, is doomed to woe. For many an age reborn in hell Will folk destroyed by pride lament their doom. 1221 400 He weeps not at any time, the Monk: Path-victor who the Highest has achieved. Both fame aud happy conscience23 he enjoys. 'Norm-seer'24 say, and rightly say the wise. 1222 Hence in this life, sober and unimpeded, Dispelled all hindering clouds, and clear in mind, Renouncing pride and vain conceits entirely, Let me be found End-maker and serene.25 ---- IV One day as a novice he attended the venerable Ānanda, whom one of the King's ministers had remainden to visit him. There they were surrounded by women highly decorated, who, saluting the Thera and asking questions, heard him preach the Path(Dhamma). But Vaŋgīsa was excited and moved with desire. Then he, being a well-bred man of faith and integrity, thought: 'This my emotion growing is unsuitable for my present and future good.' And seated as he was, he declared his state to the Thera, saying: ---- 1223 Kāmarāgena ḍayhāmi cittaɱ me pariḍayhati|| Sādhu nibbāpanaɱ brūhi anukampāya Gotama.|| || ---- 1223 My sense with passion burns, my mind's aflame. Have compassion on me, you of Gotama clan! O tell me truly of a putting out!26 ---- And the venerable Ãnanda replied: ---- 1224 Saññāya vipariyesā cittaɱ tepariḍayhati|| Nimittaɱ parivajjehi subhaɱ rāgūpasaɱhitaɱ.|| || 1224a Saŋkhāre parato passa dukkhato mā ca attato|| Nibbāpehi mahārāgaɱ mā ḍayihittho punappunaɱ. *|| || 1225 Asubhāya cittaɱ bhāvehi ekaggaɱ susamāhitaɱ|| Sati kāyagatātyatthu nibbidābahulo bhava.|| || 1226 Animittañ ca bhāvehi mānānusayamujjaha|| Tato mānābhisamayā upasanto carissasi.|| || ---- 1224 Because your judgment is upset, perverse, Therefore your mind's aflame. you should avoid27 The seeiug lovely objects passion-linked. 1225 Compel your steeled and well-composèd mind To contemplate what is not fair to view, Let there be meditative attentiveness concerning sense. And be you fiilèd with a sane distaste. 1226 Study the absence of the Threefold Sign;28 Throw out the baneful bias of conceit. Has the mind mastered vain imaginings, Then mayst you go your ways, calm and serene. ---- V Spoken after the Exalted One(Buddha) had taught tho Sutta on 'Things Well-spoken'29 in praise of the Lord(Buddha): ---- 1227 Tameva vācaɱ bhāseyya yāyattānaɱ na tāpaye|| Pare ca na vihiɱseyya sā ve vācā subhāsitā.|| || 1228 Piyavācameva bhaseyya yā vācā paṭinanditā|| Yaɱ anādāya pāpāni paresaɱ bhasate piyaɱ.|| || 1229 Saccaɱ ve amatā vācā esa dhammo sanantano|| Sacce atthe ca ṣamme ca āhu satto patiṭṭhitā.|| || 1230 Yaɱ buddho bhāsati vācaɱ khemaɱ nibbānapattiyā|| Dukkhassantakiriyāya sā ve vācānamuttamā.|| || ---- ' 1227' whosoever can speak a word by which He works no torment to himself, Nor causs harm to fellow men - That word is spoken well. 1228 Pleasant the word that one should speak. Speech that is grateful to the ear, That lays not hold of others' faults: Sweet is that word to hear. 1229 Truth is the word that exhausts itself not. This is the old primeval Path(Dhamma).30 On Truth and Good and Path(Dhamma), it is said, The saints do firmly stand. 1230 That which the Awakened One speaksabout, the sure Safe guide to make Nibbāna ours, To put a lasting end to sorrow - That is the Word Supreme. ---- VI Spoken in praise of Sariputta: ---- 1231 Gambhīrapañño medhāvī maggāmaggassa kovido|| Sāriputto mahāpañño dhammaɱ deseti bhikkhunaɱ.|| || 1232 Saŋkhittena'pi deseti vitthārena'pi bhāsati|| Sālikāyiva1 nigghoso paṭibhānaɱ udīrayī. || || 1233 Tassa taɱ desayantassa suṇanti3 madhuraɱ giraɱ|| Sarena rajanīyena savanīyena vaggunā,|| Udaggacittā muditā sotaɱ odhenti bhikkhavo.|| || ---- 1231 With insight into mysteries deep, And richly dowered with learned wisdom, Expert in paths both true and false, The son of Sārī, greatly wise, Teachs the bhikkhus(monks) in the Path(Dhamma). 1232 He teaches first in outline brief, And then explains in full detail. And like the myna-bird's sweet song,31 His exposition pours forth. 1233 And while he teaches, they who hear His honeyed speech, in tones they love Of voice enchanting, musical, With ravished ears, transported hearts, Delighted listened to his every word. ---- VII Spoken after the Exalted One(Buddha) had discoursed in the Pavāraṇā (Valediction or Dismissal) Suttanta:32 ---- 1234 Ajja paṇṇarase visuddhiyā bhikkhū pañcasatā samāgatā|| Saɱyojanabandhanacchidā anīghā khīṇapunabbhavā isī.|| || 1235 Cakkavattī yathā rājā amaccaparivārito|| Samantā anupariyeti sāgarantaɱ mahiɱ imaɱ.|| || 1236 Evaɱ vijitasaŋgāmaɱ satthavāhaɱ anuttaraɱ|| Sāvakā payirupāsanti tevijjā maccuhāyino.|| || 1237 Sabbe bhagavato puttā palāsettha4 na vijjati|| Taṇhāsallassa hantāraɱ vande ādiccabandhunaɱ.|| || ---- ' 1234' To-day, at full moon, for full purity Five hundred monks are together come. They all have cut their chains and their bonds; Seers who are free from rebirth and from sorrow. 1235 And as a king who ruls all the world, Surrounded by his councillors of state, Tours around his empire everywhere, Driving throughout the lands that end in sea, 403 1236 So him, who is our victor in the fight, The unmatched Lord(Buddha) of our caravan, We followers attend and wait upon, Who hold the triple wisdom, killers of Death. 1237 All we are sons of the Exalted One. No sterile babbler33 is among us found. I worship him who strikes down craving's darts. I greet the offspring of the Sun's great line. ---- VIII Spoken in praise of the Exalted One(Buddha), who had been delivering a religious discourse to the monks upon Nibbana:34 ---- 1238 Parosahassaɱ bhikkhūnaɱ sugataɱ payirupāsati|| Desentaɱ virajaɱ dhammaɱ nibbānaɱ akutobhayaɱ.|| || 1239 Suṇanti dhammaɱ vimalaɱ5 sammāsambuddhadesitaɱ|| Sobhati vata sambuddho bhikkhusaŋghapurakkhato.|| || 1240 Nāganāmosi bhagavā isīnaɱ isisattamo,|| Mahāmeghova hutvāna sāvake abhivassati. || || 1241 Divāvihārā nikkhamma satthussanakamyatā|| Sāvako te mahāvīra pāde vandati vaŋgiso.|| || ---- 1238 A thousand monks, yes, and more than these Attend around the Well-Come One, who here Did teach the Path(Dhamma), the Pure, the Passionless,35 Even Nibbāna, where can come no fear. 1239 They listen to the Path(Dhamma)'s abundant flow, Imparted by the Very Buddha blessed, O wondrous fair the All-Enlightened shines, With all the Band of Monks seated round. 1240 Mysterious spirit36 you, Exalted One(Buddha)! The seventh in the lineage of the Seers,37 Like a great storm-cloud in the summer sky, You on your followers pourest precious rain. 1241 And one of these, from meditation come, Fullly glad his gracious Lord(Buddha) to see - Your true disciple, mighty Hero, see! Low at your feet Vaŋgīsa worships you. ---- Then38 the Exalted One(Buddha) asked: 'How now, Vaŋgīsa, have you composed these verses beforehand, or did they occur to you just on the present occasion?' 'They occurred to me just now,' replied Vaŋgīsa. then, let some more such verses occur to you.' 'Even so, lord ' - and Vaŋgīsa spoke further his praises: ---- 1242 Ummaggapathaɱ Mārassa abhibhuyya carati pabhijja khilāni|| Taɱ passatha pandhanapamuñcakaraɱ asitaɱ'va bhāgaso paṭibhajja. || || 1243 Oghassa hi nittharaṇatthaɱ anekavihitaɱ maggaɱ akkhāsi|| Tasmiñca amate akkhāte dhammadasā ṭhitā asaɱhīrā.|| || 1244 Pajjotakaro ativijjha dhammaɱ sabbaṭṭhitīnaɱ atikkamamaddā|| Ñatvā ca sacchikatvā ca aggaɱ so desayi dasaddhānaɱ.|| || 1245 Evaɱ sudesite dhamme|| Ko pamādo vijānataɱ dhammaɱ|| Tasmā hi tassa bhagavato sāsane|| Appamatto sadā namassamanusikkhe.|| || ---- 1242 Over Mara's devious ways he moves about triumphant, And every obstacle he breaks down. See him from all bondage our Deliverer; Himself full fraught, he portions out the Path(Dhamma).39 1243 For he has shown a Way by many methods For crossing over the fourfold Flood;40 And we to whom he has declared Ambrosia,41 Stand as Path(Dhamma)-seers inexpugnable. 1244 Light-bringer, he has pierced beyond, seeing Past all those stations where the mind did halt.42 The topmost heights knowing and realizing, To us he maks known the path of sight.43 1245 Lo! now in truths so well revealed, for trifling What place is there among them who learn his Wisdom? Hence zealously within that Lord(Buddha)'s System Let each man train, and while he trains adore. ---- IX Spoken in praise of the venerable Thera Aññā-Kondaññā:44 ---- 1246 Buddhānubuddho yo thero koṇḍañño tibbanikkhamo|| Lāśī sukhavihārānaɱ vivekānaɱ abhiṇhaso.|| || 1247 Yaɱ 112 sāvakena pattabbaɱ satthusāsanakārinā|| Sabbassa taɱ anuppattaɱ appamattassa sikkhato.|| || 1248 Mahānubhāvo tevijjo cetopariyakovido|| Koṇḍañño buddhadāyādo pāde vandati satthuno.|| || ---- 1246 Who next to our Great Awakened One(Buddha) was awakened, Monk Kondaññā, strong in energy, Who oft enjoys hours of blissful ease - harvest of complete detachment won -45 1247 All that the Lord(Buddha)'s follower can win, If he fulfil the training of the Rule - All this Kondaññā step by step has won By study strenuous and diligent. 1248 Sublime in power and versed in triple wisdom, Expert the thoughts of others to descry,46 Kondaññā of the Buddha rightful heir, Low at the Lord(Buddha)'s feet see him lie. ---- X Spoken in praise of the venerable Moggallāna the Great, before the Exalted One(Buddha), when the former discerned that the hearts of the 500 arahants(enlightened ones), gathered together at Black Rock on Rishis' Hill at Rājagaha, were emancipated and free from the conditions for rebirth:47 ---- 1249 Nagassa passe āsīnaɱ muniɱ dukkhassa pāraguɱ|| Sāvakā payirupāsanti tevijjā maccuhāyino.|| || 1250 Cetasā anupariyeti moggallāno mahiddhiko|| Cittaɱ nesaɱ samanvesaɱ vippamuttaɱ nirūpadhiɱ.|| || 1251 Evaɱ sabbaŋgasampannaɱ muniɱ dukkhassa pāraguɱ|| Anekākārasampannaɱ payirupāsanti gotamaɱ.|| || ---- 1249 High on the hilly slopes disciples sit, Holding the triple wisdom, killers of Death, 406'Upon the pleasure of the seated Saint, Who has transcended all the power of sorrow. '1250 And Moggallāna great in mystic power Did scrutinize in thought the hearts of all, And thus examining he finds them freed, And having nothing from which to be reborn.48 1251 So do they wait upon that perfect Saint, Who has transcended all the power of sorrow, And perfected on every hand his work - So wait upon and honour Gotama(Buddha). ---- XI Spoken in praise of the Exalted One, luminous by his own beauty and glory, when surrounded by the Monk’s order and the lay people at the Gaggarā Lotus-lake, at Campā:49 ---- 1252 Cando yathā vigatavalāhake nabhe|| Virocati vītamalo'va bhānumā|| Evaɱ'pi aŋgīrasa tvaɱ mahāmuni|| Atirocasi yasasā sabbalokaɱ.|| || ---- 1252 As when theobscuring clouds have drifted from the sky, The moon shines splendid even as a sun, So you, Angīrasa,50 most mighty Seer, Do you with your glory to all the world illuminate. ---- XII Spoken when reflecting, as a new-made arahant(enlightened), on his experiences and on the Lord(Buddha): ---- 1253 Kāvyemattā vicarimha pubbe gāmā gāmaɱ purā puraɱ|| Athaddasāma sambuddhaɱ sabbadhammāna pāraguɱ.|| || 1254 So me dhammamadesesi muni dukkhassa pāragū|| Dhammaɱ sutvā pasīdimha addhā no udapajjatha.|| || 1255 Tassāhaɱ vacanaɱ sutvā khandhe āyatanāni ca|| Dhātuyo ca viditvāna pabbajiɱ anagāriyaɱ.|| || 1256 Bahunnaɱ vata atthāya uppajjanti tathāgatā|| Itthīnaɱ purisānaɱ ca ye te sāsanakārakā.|| || 1257 Tesaɱ kho vata atthāya bodhimajjhagamā muni|| Bhikkhūnaɱ bhikkhunīnaɱ ca ye niyāmagataddasā. || || 1258 Sudesitā cakkhumatā buddhenādiccabandhunā|| Cattāri ariyasaccāni anukampāya pāṇinaɱ.|| || 1259 Dukkhaɱ dukkhasamuppādaɱ dukkhassa ca atikkamaɱ|| Ariyaɱ caṭṭhaŋgikaɱ1 maggaɱ dukkhūpasamagāminaɱ.|| || 1260 Evamete tathā vuttā diṭṭhā me te yathā tathā|| Sadattho me anuppatto kataɱ buddhassa sāsanaɱ.|| || 1261 Svāgataɱ vata me āsi mama buddhassa santike|| Saɱvibhattesu dhammesu yaɱ seṭṭhaɱ tadupāgamiɱ.|| || 1262 Abhiññāpāramippatto sotadhātu visodhitā|| Tevijjo iddhipattomhi cetopariyakovido.|| || ---- 1253 Drunk with divining art,51 of old we roamed From town and village on to town again. Then we saw the All-Enlightened, Him Who has transcended all that we can know. 1254 He in the Path(Dhamma) instructed me - the Seer, Who has transcended all the power of sorrow. And when we heard that Path(Dhamma) our heart was glad, And faith and trust in that rose up in us. 1255 Hearing his Word concerning body, mind, Sensations, objects of the same, and all The data of our knowledge52 - grasping these, I left the world(for monkhood) to lead the homeless life. 1256 O surely for the welfare of many folk The advent is of Them-who-Thus-are-Come! - Of women and of men who keep their Rule. 1257 Yes, surely, and for highest good of those - The Monks and the Sisters, they who see The order of what is, what may become53 - For them the Seer did win Enlightenment. 1258 By Him-who-Sees, the Buddha, of clan of the Sun,54 Well taught in kindness to all things that breathe Are the Four Ariyan, Four Noble Truths; 1259 Even the What and Why of sorrow, and how sorrow comes, and how sorrow may be overpassed, Even by the Ariyan, the Eightfold Path, That leads to the removal of all sorrow.55 1260 Such were the doctrines uttered thus, and I, I saw them even as they were shown to me; And now salvation have I surely won, And all the Buddha's ordinance is done. 1261 O welcome tidings! welcome time to me To live and study near the Lord(Buddha)'s feet; among many doctrines mooted among men Of all it was sure the best I sought and found.56 1262 To heights of intuition have I won,57 From sense of hearing is the dullness swept; The triple wisdom have I and magic power; In knowing others' thought am I adept. ---- XIII When inquiring as to whether his tutor58 had passed wholly away at death: ---- 1263 Pucchāmi 113 satthāramanomapaññaɱ|| Diṭṭho'va dhamme yo vicikicchānaɱ chetvā|| Aggāḷave kālamakāsi bhikkhu|| Ñāto yasassī abhinibbutatto.|| || 1264 Nigrodhakappo iti tassa nāmaɱ,|| Tayā kataɱ bhagavā brāhmaṇassa|| So'haɱ namassaɱ acariɱ muttyapekho|| Āraddhaviriyo daḷhadhammadassī.|| || 1265 Taɱ sāvakaɱ sakka mayaɱ'pi sabbe|| Aññātumicchāma samantacakkhu|| Samavaṭṭhitā no savanāya sotā|| Tuvaɱ no satthā tvamanuttarosi.|| || 1266 Chinda no vicikicchaɱ brūhi metaɱ|| Parinibbutaɱ vedaya bhūripañña|| Majjhe'va no bhāsa samantacakkhu|| Satto'va devāna sahassanetto.|| || 1267 Ye keci ganthā idha mohamaggā|| Aññāṇapakkhā vicikicchaṭhānā|| Tathāgataɱ patvā na te bhavanti|| Cakkhuɱ hi etaɱ paramaɱ narānaɱ.|| || 1268 No ce hi jātu puriso kilese|| Vāto yathā abbhaghanaɱ vihāne|| Tamovassa nivuto sabbaloko|| Jotimanto'pi na pabhāseyyuɱ.|| || 1269 Dhīrā ca pajjotakarā bhavanti|| Taɱ taɱ ahaɱ vīra tatheva maññe|| Vipassinaɱ jānamupāgamimhā|| Parisāsu no āvikarohi kappaɱ.|| || 1270 Khippaɱ giraɱ eraya vaggu vagguɱ|| Haɱso'va paggayha sanikaɱ nikūja|| Bandussarena 114 suvikappitena|| Sabbe' te ujjugatā suṇoma.|| || 1271 Pahīnajātimaraṇaɱ asesaɱ|| Niggayha dhonaɱ paṭivediyāmi|| Na kāmakāro hi puthujjanānaɱ|| Saŋkheyyakāro'va tathāgatānaɱ.|| || 1272 Sampannaveyyākaraṇaɱ tavedaɱ|| Samujjupaññassa samuggahītaɱ|| Ayamañjali pacchimo suppaṇāmito|| Mā mohayī jānamanomapañña.|| || 1273 Parovaraɱ ariyadhammaɱ viditvā|| Mā mohayī jānamanomavīra|| Vāriɱ yathā ghammani ghammatatto|| Vācābhikaŋkhāmi sutaɱ pavassa.|| || 1274 Yasatthikaɱ brahmacariyaɱ acāri|| Kappāyano kacci sataɱ amoghaɱ|| Nibbāyi so ādu saupadiseso|| Yathā vimutto ahu taɱ suṇoma.|| || ---- 1263 I ask the Lord(Buddha)-boundless is his wisdom - Who as to this life severs every doubt:59 - Here at Aggāḷava60 has died a Monk, Well-known and famous, peaceful and calm heart; 1264 Nigrodha-Kappa, so yourself did call him, Such was this good man's name, Exalted One(Buddha).61 Revering you he lived, his gaze on Freedom, And, Seer of what is stable,62 well he strove. 1265 Of this disciple, Sākyan, all desirous Are we to know the fate, you Seer of all; With attention you cause the ear of everyone to hear it: - You are our Lord(Buddha) and you are supreme. 409 1266 Do you but sever from us all our doubting, Tell you me, amplest Wisdom, make it known: Has he indeed his life's long round completed? Speak to us in our midst, O Seer of all, As Sakka(king of gods) thousand-eyed in heavenly hall.63 1267 Bonds that here bind us, pathways of illusion, Factors of ignorance, stations of doubt: - Whatever they be, confronted by the Lord(Buddha), By Tathagatha ( i.e Buddha), they cease to be, For among men the Eye Supreme is he. 1268 For if, in fath, some Man the world's corruptions Sweep not away, as wind the lowering clouds, The world were shrouded64 wholly in thick darkness, And even the brighter minds would lose their light. 1269 Light-bringers us all are men of wisdom; And you, O Sage, I think are even such. We have drawn near to one who sees, knows;65 Reveal to us assembled Kappafate! 1270 Swiftly send forth your voice in all its beauty, O you most beautiful; even as the swan, With rich and mellow tones well modulated, Lifts up its neck in measured trumpeting, And we will listen all, our hearts sincere. 1271 Gone from his ways all future birth and dying;66 And him who shook them off without remainder, Him now constraining will I cause to speak. For67 average folk fail to fulfil their wishes, But saints perform whatever they devise. 410 1272 Well have we learnt how you can answer, Whose insight straight to heart of things do go, Not vainly do we stand, once more saluting. O baffle not, you infinite in wisdom, Who destiny do surely know. 1273 The Ariyan Path(Dhamma) you know in all its direction,68 Knowing and strong to work, O baffle not! As for cool waters when by heat we suffer, Your word we wait for: - rain that we may hear!69 1274 That holy life(celibacy) which, for the goal desirous, He of the Kappas led, was not in vain? Passed he away fraught with the seed of rebirth,70 Or as one wholly free? - that would we hear. ---- Exalted One(Buddha): 1275 All craving as to life of mind and body He severed here below, and crossed the stream Of craving flowing long deep-bedded in him, Passed utterly beyond both birth and death. (Thus spoke the Exalted One, best in the Five.)71 ---- Vaŋgīsa: ---- 1276 Pleased is my heart to hear your word, O seventh of mighty Rishis you!72 Not vain, in truth, was my request, You do not deceived me, Holy One!73 1277 As Kappa spoke, so Kappa did, Disciple of the Buddha he,74 For he has cut the netted trap By crafty Death outstretched and strong. 1278 He of the Kappas saw the source Of grasping, O Exalted One(Buddha)! Ah! truly he has passed beyond The realm of Death so hard to cross. 1279 you greater than the gods I greet, With you your son, O best of men,75 A mighty hero like you grown, Of wondrous Being,76 very son. ---- Thus verily did the venerable Monk Vaŋgīsa utter his saying(gatha). ---- 1 The same story is told of Migasira, also a brahmin(priest) of Kosala (CLI), and is probably another bifurcated legend. In the Saɱyutta-Nikāya, the 8th Book is entirely devoted to such of Vaŋgīsa's improvisations as are contained in the following xii sections, together with prose episodes followed, in outline only, by our Commentary. The remaining verses (1263-78) are contained in the Sutta-Nipāta (verses 343-58), as are also verses (1227)-(1230). 2 An allegation frequently made by rival teachers. Cf. Majjh. Nik., i. 375; Saɱy. Nik., iv. 341. 3 Sutta-Nipāta, verses 643, 644. 4 See Khuddaka-pāṭha. 5 Ang. Nik., i. 24. 6 Saɱy. Nik., i. 185 f. Vaŋgīsa is there called the custodian or porter of the Vihāra, and the women came to see it. 7 Kāḷato lāmakabhāvato (Cy.). Mārapakkhato. Saɱy. Cy. "Why not a shield?" because beating down arrows with a staff (the art is also done with a sword, or even by hand) is more difficult so the comparison becomes that much more vivid. Mrs. Rhys Davids will not have seen Chinese kung-fu movies in which this skill is frequently to be seen. 8 This difficult passage is thus interpreted by the Commentary, with this explanation: 'A man taking a staff' (why not a shield?) 'can beat down a series of arrows, but every woman shoots five at once (assailing each sense), and is therefore more dangerous.' 'Truths' (dhammesu) mean doctrine generally, but especially the thirty-seven bodhipakkhiyā dhammā. Cf. Compendium, p. 179 f. 9 Samukhā (Commentary). 10 Cf. XXVI. 11 Cf. Sisters, Uppalavannñ and Māra, verse 231 f. 12 On the jungle or forest as symbolical of lust or craving, cf. Sisters, Vaḍḍha's Mother, verse 208. 13 According to the Commentary, vehāsaɱ = devalokanissitaɱ; jagato-gadhaɱ = lokikaɱ. 14 Reading mutantā = pariññā (Commentary). 15 Upadhīsu, or substrates. The Commentary names only the five khandhas, but elsewhere three other categories are named (Dhammapada, verse 418; S.B.E., x., p. 94): - kāmā (sensuous desires), kilesā (vices, sins; cf. p. 78, n. i.), and kamma. 16 Gadhitāse. Commentary: paṭibandhacittā. 17 Paṭighe. Commentary: ghaṭṭaniye, phoṭṭhabbe (things to be struck, touched). It is of interest that Dhammapāla quotes the Sāratthapakāsinī (Saɱyutta Commentary by Buddhaghosa): Sāratthapakāsiniyaɱ paṭighasaddena gandharasā gahitā, etc. 18 Usually the speculative opinions described in Dialogues, i., 'Brahmajgla-Suttanta,' are referred to as sixty-two. Here, says the Commentary, the Pali (i.e., text) is not exact as to a little more or less. The Saɱy. Cy. has atha saṭṭhinissitā: atha cha ārammaṇānissitā. 19 Cf. Jāt. i. 259: adhammasmiɱ niviṭṭho. 20 Padulla-'' occurs, I believe, in no other work. ''Cf. Böthlingk and Roth: s.v. dul. The Commentary has duṭṭhullagāhī; Saɱy.: -bhāṇi. 21 Dabbo. Commentary, dabbajātiko (see Ang. Nik., i. 354),? piṇḍito. The latter word is used, in the Jātaka Commentary (vol. ii., p. 439 of text), to interpret bindussaro, the rich or full voice of the bird. The Anguttara Cy. interprets by piṇḍita-jātiko;Saɱy. Cy. by dubbajātiko paṇḍito (sic). Anyway, I do not see justification for dragging in the Thera Dabba (V.), as does Dr. Neumann. 22 Gotamagottassa Bhagavato sāvakattā attānaɱ Gotamagottaɱ katvā ālapati (Commentary). 23 In its original sense of consciousness. 'Highest': sammā. 24 Dhammadaso. In the Saɱy. Nik. 'Norm-lover,' Dhammarato. 25 Cf. Sutta Nipāta, verse 520. and its context. 26 Nibbāpanaɱ, a causing-to-go-out (of this fire or fever of passion). Later exegesis lived perhaps less on this sense of Nibbāna than on a going-out in the sense of departure or escape (Compendium, p. 168); yet see above, verse 691. 27 = Sutta-Nipāta, verse 340 f. 28 Ascribed also to Sister Abhirūpa-Nandā, but, in her Saying(gatha), inspired by the Buddha (Sisters, p. 23). 'Steeled,' ekaggaɱ; lit., one-pointed; 'study,' etc.: see things as transient, involving sorrow, soulless(void of self). 29 Saɱy. Nik., i. 188; Sutta Nip., ver. 450 f.: 'To be well spoken, speech must not only be such, but also righteous, lovely, and true.' Vaŋgīsa upon that announces a wish to express himself. The Lord(Buddha) consents, and Vaŋgīsa, standing before him, embellishes the prose Sutta as verse. 30 Here both Buddhaghqsa and Dhammapāla agree verbatim: esa porāṇo dhammo cariyāpaveṇi; idham eva hi porāṇānaɱ āciṇṇaɱ na te (Dh'pāla: yan te na) alikaɱ bhāsiɱsu. See also Additions, etc. Siskin. A small song-bird. 31 Sālikā, lit., 'rice-kin,' just as we say 'siskin.' 32 A meeting terminating the rainy season, when confession was invited. See Vinaya Texts, i. 825 ff. The Lord(Buddha) (in the Suttanta, Saɱy. Nik., i. 189) invites complaints against himself, and Sāriputta, on behalf of the others, gives him a clean bill, then receives the same himself. 33 In our text palāpo, or babbler; in Burmese manuscripts of text and Commentary palāso, phalāso. Pālaso, having leaves, not fruit, means presumably 'sterile.' Both Commentaries, ours and the Sārattha-pakāsinī, explain by tuccho anto, sārarahito, dussīlo (empty, deprived of essence, morally bad). 34 Vaŋgīsa again suggests that he should be allowed to speak (Saɱy. Nik., i. 192). 35 Cf. Sisters, verse 97. 36 Nāga. Cf. above CCXLVII. 37 The seventh of the Buddhas. The Nikāyas take only these into account in the past. 38 The Commentary quotes only the question and answer. The rest I take from the Saɱy. Nik. Dhammapāla only adds that the Lord(Buddha) wished to show Vaŋgīsa's gift to the monks. 39 One might render this clause - asitaɱ va bhāgaso pavibhajjaɱ - as Dr. Neumann does, by 'as a sickle having divided off by sections' (or sheaves), but (1) I hesitate to liken the Saviour of the Buddhists, for them, to a sickle; (2) both Commentaries agree that asitaɱ is, as in other gāthās, e.g. (1184), anissitaɱ (independent, himself needing nothing). I have taken asita as meaning dhāta (cf. Jātaka Commentary, vol. ii.,.p. 247, text, opposed to chāta, lacking). The main emphasis is on the Teacher's passing on to others what he has gained. 40 Cf. XV., n. 2. 41 Lit., that ambrosia being declared. 42 Both Com. have diṭṭhiṭṭhānānaɱ viññāṇāṭṭhānāṇaɱ vā. 43 Both Commentaries reject dasaṭṭhānaɱ, reading dasaddhānaɱ, and refer to the First Sermon delivered to the five monks as the recipients of the aggaɱ dhammaɱ, neither explaining the term. 44 Saɱy. Nik., i. 193. Cf. CCXLVI. 45 Vivekānaɱ, of the detachments -namely, three: of body, of mihd, and that involved in Nibbāna. 46 [Ed.: Missing, but likely also a reference to Saɱy. Nik., i. 193.] 47 Saɱy. Nik., i. 194. 48 Nir-upadhiɱ. See verse 1216, n.15 49 Cf. p. 82, n. 2; 134; 275. See also Dialogues, i. 144. 50 Cf. verse 536, n.. 51 Kāveyyamattā. Wrongly translated by me elsewhere. Without the Commentary I had imagined Vaŋgīsa as having been a troubadour, a naṭa or mime, like Tālapuṭa (CCLXII.). Imagination and a rhetorical facility he had, but one need not substitute a new legend for the old tradition. The term occurs again in Saɱy. Nik., i. 110, where the Buddha, sitting, suppressing the pain arising from a splinter in his foot, Mara(deathlord/devil) inquires why he sits apart with drooping head: Is he feeling 'blithered' or worried, kāveyyamatto, or only sleepy? The Commentary has 'as he were thinking of what he had to say, crazy by reason of what he had to do.' Both Commentaries here have kāveyyana-kabba-(ous: -kavyā-) kārakena mattā, mānitā, sambhāvitā, garukodayaɱ āpannā. Vaŋgīsa's story explains the choice of the term. 52 Khandhe āyatanāni ca dhātuyo ca. Cf. Sisters, Ps. XXX., XXXVIII.; also my Buddhism, p. 70; and for n. 2, p. 119 f.; 241. 53 Lit., seers of what is included in the order - i.e., of the world, physical and moral. The Commentary emphasizes only the latter - sampattiniyāmaɱ, the order by which to achieve (saintly) success. 54 See XXVI., n. 55 Cf.Sisters, verse 186. 56 Cf. IX. 57 To mastery of the six forms of abhiññā(higher knowledge). Cf. p. 14, n. 8, with p. 32, n. 2. 58 Nigrodha-Kappa Thera. This episode is also given in the Sutta-Nipāta, verse 342 ff. (S.B.E., x., p. 67 ff.). 59 For chetvā read chettā, as Oldenberg suggests. The Commentary paraphrases by chedako: 'cutter-off of doubts.' 60 A Vihāra at the chetiya (pre-Buddhistic shrine), so called, at Āḷavī, a town on the Ganges, 12 yojanas from Benares, 30 from Sāvatthī. 61 Because he habitually sat in the shade of a banyan (nigrodha), and there, too, became arahant(enlightened) (Commentary). 62 I.e., Nibbāna, as that which does not crumble. He is addressing the Buddha by this title (Commentary). 63 Lit., to the devae. 64 For nibbuto understand nivuto (Commentary). 65 Jānaɱ for jānantaɱ. Buddhist and Jain suttaa constantly link these two verbs. 66 Dhonaɱ, agent-noun of dhunāti, which occurs in II. Cf. Sutta-Nipāta, ver. 818. 67 Our Comy. reads also hi and va. 68 Paroparaɱ. Cf. Sutta-Nipāta, p. 59, n. 2, with p. 193, n. Our Commentary condenses the paraphrase of that Commentary: lokuttara- lokiyavasena sundaraɱ asundaraɱ dūre santikaɱ vā ariya-dhamman ti. 69 Lit., 'rain the heard thing' - i.e., speech. 70 Our Commentary, unlike the text, has nibbāyi so anupādiseso. 71 The interpolated references to the Buddha loquitur are by the Compilers, says the Commentary. I do not understand pañca-settho here any more than did the Commentators. The allusion in the Sutta-Nipāta Commentary is obviously inaccurate. The Buddha was not one of the five, nor a brahmin(priest) in the social sense. Our Commentary suggests the Five Indriyas or the Five Precepts, both inapposite here. Dr. Neumann's five divisions of Middle Country and four quarters of barbarians has a more plausible sweep of world-laudation but is, I think, without precedent. Conceivably, the original reading was simply some such compound as puma-settho. chief of men. The metre now turns to ślokas. 72 I.e., seventh Buddha. Cf. 403, n. 5. 73 Lit., Brahmin(priest), but used in its original sense: holy, excellent. 74 Consistency between word and deed is expressly named as a quality of a Tathāgata. Iti-vuttaka, Ī 112. 75 Nigrodha-Kappa is, of course, the 'son.' 'Men' is lit. bipeds. The last verse is not in the Sutta-Nipāta. The term devadevaɱ suggests a later source. 76 Nāga. ---- Envoi Singing the Praise of their 'lion's' roar, These children of the Buddha, sane, immune, Winning the safe sure shelter of their quest, Lived in blessed calmness like flame of fire extinguished(Nirvana). ----